Does Psychosynthesis Have Soul?[credits]
by Will Parfitt
Whilst Roberto Assagioli does not generally use the word 'soul'
in his writings, there are two cases which illuminate his thinking
on the use of the word soul. The first is from The Law of Spiritual
Approachi in which he says "The first vertical approach is that
between personality and Soul or Self" thus suggesting he equates
'Soul' and 'Self' as interchangeable. The second reference is from
Meditationii which opens with: "As in the case of many other words
used in psychology (for example, 'mind' 'personality' 'soul')
different meanings are ascribed..." So we may deduce that Assagioli
does not usually use the word 'soul' because he decided it was
clearer to choose one term - 'Self' - and to stick to it. This was
probably a wise decision for after all it is the experience that
ultimately counts, not what we call it, especially in a Gnostic
approach like Psychosynthesis, based as it is upon experience
rather than faith alone.
In an interview with Assagioli conducted by Stuart Miller for
'The Intellectual Digest' dated August 1973 Assagioli is very
explicit about the use of the word 'soul':
" ... The word 'soul' is rather unfortunate because it
is used in different and contrasting senses. The traditional
concept of soul is that of a spiritual entity, it is at the core of
the Christian religion and also of an important branch of Indian
philosophy, Vedanta. But elsewhere in religious language 'soul' is
used in a different sense, more or less synonymous for the ego,
personality or consciousness. Philosophers and psychologists have
also used the word 'soul' with different meanings. The German
Keyserling equates 'soul' with the emotional nature in general.
Jung describes his rather complicated concept of 'soul' in his
books.... In popular parlance one speaks of the 'soul' of a nation
and so on.
"Therefore I find it better to avoid, as much as
possible, using this word (or at least to qualify each instance to
bring out the particular meaning desired.) In general, it is more
useful to employ instead the word 'Self' distinguished by a capital
'S'. The ordinary word 'self' (small s) is usually used to refer to
an individual's personal self... I am not speaking of that level
when I speak of Self but rather what could be called each person's
Higher or Transpersonal Self."
A major concern for Psychosynthesists is that each person has a
different idea of what soul may be. What you choose to think of as
soul and what I choose are based upon our personal beliefs and
experiences. To some people, 'soul' is transcendent in nature
whilst to many others the concept of soul implies immanence. Soul
may be something innate or acquired through incarnation, grown
throughout life, or simply a term used to describe something that
touches the heart.
There are doctrinal differences from different schools and
approaches to Psychosynthesis, but there are some specific
guidelines laid down by Assagioli. For instance, the star at the
top of the Psychosynthesis egg most definitely represents a star
and not, as some suggest, 'the sun' which Assagioli equated with
the heart (as most esotericists do) and which, like the sun, is at
the centre. In fact, the 'personal self' at the centre of the egg
diagram represents just that - a 'personal' piece (as it were) of
the ('bigger') Self. Symbolically the sun (at the heart of our
solar system) represents our personal connection to something
larger (or more whole) which is in turn represented by a star (the
Self with a capital 'S'.)
To consider each person as having a Higher or Transpersonal Self
is a mistake because central to Psychosynthesis is the notion that
we do not have the Self, the Self has us! If we talk about having
soul, then the 'us' that has soul must be what we usually call
'ego'. How can an ego have a soul, when surely we as souls develop
an ego so we can relate in the world. Ego is sometimes described as
being 'a good servant but a terrible master', and the personal work
of psychosynthesis aims to make the shift from the psyche being
centered around ego to being centered on the little 'self' or 'I'
at the centre of the egg diagram.
If we go beyond the personal relationship with soul, however, we
might ask what of the soul of Psychosynthesis itself? It is
interesting that many visitors to the Florence home of Assagioli
are taken to his study and shown where he worked and saw patients,
but fewer are shown his other study (a somewhat hidden room) where
he studied esotericism. Perhaps the fact that Assagioli kept the
two rooms separate says something about the social and political
climate in which he worked, a division which in our modern world
may seem unnecessary and somewhat limiting.
Assagioli was formulating Psychosynthesis during the early/ mid
20th Century, a time of much prejudice, anti-Semitism, and still
under the stranglehold of the Newtonian rational scientific world
view. Being aware of the prejudices of the scientific community
during his life time, being Jewish, and wishing Psychosynthesis to
have a solid and acceptable ground in the Western world-view, led
Assagioli to position many of his more esoteric ideas and practices
behind a 'wall of silence'. These were only to be revealed to those
who proved themselves 'safe'. As time passed and Assagioli went to
the USA in the late 60s/early 70s, his ideas about this changed,
and he started being more open about the mystical and esoteric
aspects, but still maintained the wall of silence, keeping the two
'strands' of Psychosynthesis separate.
Of course we all have secret places, and parts of ourselves that
we don't share with others. Indeed, exercises concerned with the
parts we show and the parts of ourselves that we hide are often a
familiar feature in Psychosynthesis introductory courses, and are a
good way of introducing the notion of polarities and how they
operate in the psyche. The point is about having a choice and of
course, we each have a choice to be open or not about aspects of
ourselves and to choose what is appropriate in any given situation.
Thank goodness we can make such choices and that we (at least in
the West) do not have to hide away aspects of our beliefs and
behaviour these days.
Assagioli is sometimes quoted as saying that Psychosynthesis can
take you to the door of the great mystery, but that it cannot get
you through, as a justification for keeping the more esoteric and
spiritual aspects of Psychosynthesis still hidden. Actually,
however, a system that takes you to the door of the great mystery
but cannot get you through, is a description often used for the
best kind of spiritual path. Assagioli knew well that this kind of
statement is basically the same as made by many systems such as
Hermeticism, Freemasonry and Rosicrucianism, which are not
religions either, but they are systems that aim to take you to the
door. They are almost invariably described as spiritual paths.
What makes Psychosynthesis unique is that it marries the more
spiritual approaches to the Self with many wonderful psychological
methods, and it can be used in innumerable different ways,
including as a tool on the spiritual path and as a tool in
psychotherapy. Some spiritual paths lead to a teacher who is able
to take you through the gate, and Assagioli made it very clear he
was not such a teacher, just someone in service who was trying to
make a positive difference. I think that's true for all of us today
in whatever sphere we apply Psychosynthesis.
One of the most brilliant things about Psychosynthesis is that
it is not a religion, or a cultish system of esotericism, or even a
closed system of psychology. It encourages each practitioner to
follow his or her own religious and ethical values and ethics.
Whilst both self realization and self actualization are of equal
value, Psychosynthesis clearly leans towards self-actualisation
rather than self-realisation. Self-realisation comes through
transcendence: the little self (at the centre of the egg diagram )
is indrawn, as it were, back into the wholeness of the Self (at the
top of the egg diagram.) We may become self-realised through
connecting to the oneness of the Self. Self-actualisation, on the
other hand, comes through immanence: the energy of the Self (top of
egg) is brought down through the little self (centre of egg) and
into manifestation. We actualise the Self through manifesting it in
the world.
So does Psychosynthesis have soul? Assagioli speaks eloquently
on the subject: "By deepening our consciousness of essential
divinity, of the Immortal God within, our power to radiate it is
increased, and our ability to shed light in our surroundings,
transform our environment, and live with spiritual creativity is
intensified."iii So Psychosynthesis does not 'have' soul, rather it
is imbued with it, not in an abstract or disconnected sense, but
through our active service. In this sense, Psychosynthesis is an
active centre of radiant soul, made manifest through the heart of
each practitioner.
Article by Will Parfitt
Will Parfitt trained in Psychosynthesis and has more than thirty
years experience of working with personal and spiritual
development. He is a registered psychotherapist with the UKCP and
leads training courses in England and Europe. He has a private
practice in Glastonbury, where he lives, offering psychotherapy,
mentoring, coaching and professional supervision. Will is author of
several books including 'Kabbalah for
Life' and 'Psychosynthesis:
The Elements and Beyond'.
For coaching, supervision, spiritual companionship, mentoring or
psychotherapy with Will Parfitt contact: will@willparfitt.com
The Will
Parfitt Website for Psychosynthesis and Kabbalah
Personal and spiritual development with Kabbalah and its
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